distinguishes his countrymen. He thought himself qualified not only
for any high office in administration, but even for managing the
whole affairs of the new King. He therefore endeavoured to obtain
some post of honour. But he was disappointed, and, in revenge, did
every thing in his power to make those in administration the objects
of public ridicule and reproach. His licentious and profligate
manners were such as excluded him from the society of the people of
the first classes, whom it behoved to pay some attention to personal
dignity. His opinions were in the highest degree corrupted, and he
openly professed Atheism. This made him peculiarly obnoxious to the
King, who was determined to correct the disturbances and disquiets
which had arisen in the Prussian states from the indifference of his
predecessor in those matters. Mirabeau therefore attached himself
to a junto of writers and scribblers, who had united in order to
disseminate licentious principles, both in respect of religion and
of government. His wit and fancy were great, and he had not perhaps
his equal for eloquent and biting satire. He was therefore caressed
by those writers as a most valuable acquisition to their Society.
He took all this deference as his just due; and was so confident in
his powers, and so foolish, as to advise, and even to admonish, the
King. Highly obnoxious by such conduct, he was excluded from any
chance of preferment, and was exceedingly out of humour. In this
state of mind he was in a fit frame for Illumination. Spartacus had
been eyeing him for some time, and at last communicated this honour
to him through the intermedium of Mauvillon, another Frenchman,
Lieutenant-Colonel in the service of the Duke of Brunswick. This
person had been most active during the formal existence of the
Order, and had contributed much to its reception in the Protestant
states--he remained long concealed. Indeed his Illumination was not
known till the invasion of Holland by the French. Mauvillon then
stepped forth, avowed his principles, and recommended the example
of the French to the Germans. This encouragement brought even
Philo again on the stage, notwithstanding his resentment against
Spartacus, and his solemn declaration of having abjured all such
societies.--These, and a thousand such facts, show that the seeds
of licentious Cosmopolitism had taken deep root, and that cutting
down the crop had by no means destroyed the baneful plant.--But
this is not all--a new method of cultivation had been invented,
and immediately adopted, and it was now growing over all Europe in
another form.
I have already taken notice of the general perversion of the
public mind which co-operated with the schisms of Free Masonry
in procuring a listening ear to Spartacus and his associates. It
will not be doubted but that the machinations of the Illuminati
increased this, even among those who did not enter into the Order.
It was easier to diminish the respect for civil establishments in
Germany than in almost any other country. The frivolity of the
ranks and court-offices in the different confederated petty states
made it impossible to combine dignity with the habits of a scanty
income.--It was still easier to expose to ridicule and reproach
those numberless abuses which the folly and the vices of men had
introduced into religion. The influence on the public mind which
naturally attaches to the venerable office of a moral instructor,
was prodigiously diminished by the continual disputes of the
Catholics and Protestants, which were carried on with great heat
in every little principality. The freedom of enquiry, which was
supported by the state in Protestant Germany, was terribly abused,
(for what will the folly of man not abuse?) and degenerated into
a wanton licentiousness of thought, and a rage for speculation
and scepticism on every subject whatever. The struggle, which was
originally between the Catholics and the Protestants, had changed,
during the gradual progress of luxury and immorality, into a
contest between reason and superstition. And in this contest the
denomination of superstition had been gradually extended to every
doctrine which professed to be of divine revelation, and reason was
declared to be, for certain, the only way in which the Deity can
inform the human mind.
Some respectable Catholics had published works filled with liberal
sentiments. These were represented as villainous machinations to
inveigle Protestants. On the other hand, some Protestant divines
had proposed to imitate this liberality by making concessions
which might enable a good Catholic to live more at ease among the
Protestants, and might even accelerate an union of faiths. This
was hooted beyond measure, as Jesuitical, and big with danger.
While the sceptical junto, headed by the editors of the _Deutsche
Bibliothek_ and the _Berlin Monatschrift_, were recommending every
performance that was hostile to the established faith of the
country, Leuchtsenring was equally busy, finding Jesuits in every
corner, and went about with all the inquietude of a madman, picking
up anecdotes. Zimmerman, the respectable physician of Frederick
King of Prussia, gives a diverting account of a visit which he had
from Leuchtsenring at Hanover, all trembling with fears of Jesuits,
and wishing to persuade him that his life was in danger from them.
Nicholai was now on the hunt, and during this crusade Philo laid
hands on him, being introduced to his acquaintance by Leuchtsenring,
who was, by this time, cured of his zeal for Protestantism, and had
become a disciple of Illuminatism. Philo had gained his good opinion
by the violent attack which he had published on the Jesuits and
Rosycrucians by the orders of Spartacus.--He had not far to go in
gaining over Nicholai, who was at this time making a tour through
the Lodges. The sparks of Illumination which he perceived in many of
them pleased him exceedingly, and he very cheerfully received the
precious secret from Philo.
This acquisition to the Order was made in January 1782. Spartacus
was delighted with it, considered Nicholai as a most excellent
champion, and gave him the name of _Lucian_, the great scoffer at
all religion, as aptly expressing his character.
Nicholai, on his return to Berlin, published many volumes of his
discoveries. One would imagine that not a Jesuit had escaped
him. He mentions many strange schismatics, both in religion and
in Masonry--But he never once mentions an _Illuminatus_.--When
they were first checked, and before the discovery of the secret
correspondence, he defended them, and strongly reprobated
the proceedings of the Elector of Bavaria, calling it vile
persecution.--Nay, after the discovery of the letters found
in Zwack's house, he persisted in his defence, vindicated the
possession of the abominable receipts, and highly extolled the
character of Weishaupt.--But when the discovery of papers in the
house of Batz informed the public that he himself had long been
an _Illuminatus_, he was sadly put to it to reconcile his defence
with any pretensions to religion[11].----Weishaupt saved him from
disgrace, as he thought, by his publication of the system of
Illuminatism--Nicholai then boldly said that he knew no more of the
Order than was contained in that book, that is, only the two first
degrees.
[11] He impudently pretended that the papers containing the system
and doctrines of Illuminatism, came to him at Berlin, from an
unknown hand. But no one believed him--it was inconsistent with
what is said of him in the secret correspondence. He had said the
same thing concerning the French translation of the Letters on the
Constitution of the Prussian States. Fifty copies were found in his
ware-house. He said that they had been sent from Strasburg, and that
he had never sold one of them.--Supposing both these assertions to
be true, it appears that Nicholai was considered as a very proper
hand for dispersing such poison.
But before this, Nicholai had made to himself a most formidable
enemy. The history of this contest is curious in itself, and
gives us a very instructive picture of the machinations of that
_conjuration des philosophes_, or gang of scribblers who were
leagued against the peace of the world. The reader will therefore
find it to our purpose. On the authority of a lady in Courland,
a Countess von der Recke, Nicholai had accused Dr. Stark of
Darmstadt (who made such a figure in Free Masonry) of Jesuitism,
and of having even submitted to the _tonsure_. Stark was a most
restless spirit--had gone through every mystery in Germany,
Illuminatism excepted, and had ferreted out many of Nicholai's
hidden transactions. He was also an unwearied book-maker, and dealt
out these discoveries by degrees, keeping the eye of the public
continually upon Nicholai. He had suspected his Illumination for
some time past, and when the secret came out, by Spartacus' letter,
where he boasts of his acquisition, calling Nicholai a most sturdy
combatant, and saying that he was _contentissimus_, Stark left no
stone unturned till he discovered that Nicholai had been initiated
in all the horrid and most profligate mysteries of Illuminatism, and
that Spartacus had at the very first entrusted him with his most
darling secrets, and advised with him on many occasions[12].
[12] Of this we have complete proof in the private correspondence.
Philo, speaking in one of his letters of the gradual change which
was to be produced in the minds of their pupils from Christianity to
Deism, says, "Nicholai informs me, that even the pious Zollikofer
has now been convinced that it would be proper to set up a deistical
church in Berlin." It is in vain that Nicholai says that his
knowledge of the Order was only of what Weishaupt had published; for
Philo says that that corrected system had not been introduced into
it when he quitted it in 1784. But Nicholai deserves no credit--he
is one of the most scandalous examples of the operation of the
principles of Weishaupt. He procured admission into the Lodges
of Free Masons and Rosycrucians, merely to act the dishonourable
part of a spy, and he betrayed their secrets as far as he could.
In the appendix to the 7th volume of his journey, he declaims
against the Templar Masons, Rosycrucians, and Jesuits, for their
blind submission to unknown superiors, for their superstitions,
their priesthoods, and their base principles--and yet had been five
years in a society in which all these were carried to the greatest
height. He remains true to the Illuminati alone, because they had
the same object in view with himself and his atheistical associates,
His defence of Protestantism is all a cheat; and perhaps he may be
considered as an enemy equally formidable with Weishaupt himself.
This is the reason why he occupies so many of these pages.
This complete blasting of his moral character could not be patiently
borne, and Nicholai was in his turn the bitter enemy of Stark, and,
in the paroxysms of his anger, published every idle tale, although
he was often obliged to contradict them in the next Review. In the
course of this attack and defence, Dr. Stark discovered the revival
of the Illuminati, or at least a society which carried on the same
great work in a somewhat different way.
Dr. Stark had written a defence against one of Nicholai's
accusations, and wished to have it printed at Leipzig. He therefore
sent the manuscript to a friend, who resided there. This friend
immediately proposed it to a most improper person, Mr. Pott, who
had written an anonymous commentary on the King of Prussia's edict
for the uniformity of religious worship in his dominions. This
is one of the most shameless attacks on the established faith of
the nation, and the authority and conduct of the Prince, that can
be imagined. Stark's friend was ignorant of this, and spoke to
Pott, as the partner of the great publisher Walther. They, without
hesitation, undertook the publishing; but when six weeks had passed
over, Stark's friend found that it was not begun. Some exceptionable
passages, which treated with disrespect the religion of Reason, were
given as the cause of delay; and he was told that the author had
been written to about them, but had not yet returned an answer. This
was afterwards found to be false. Then a passage in the preface was
objected to, as treating roughly a lady in Courland, which Walther
could not print, because he had connections with that court. The
author must be entreated to change his expressions. After another
delay, paper was wanting. The MS. was withdrawn. Walther now said
that he would print it immediately, and again got it into his hands,
promising to send the sheets as they came from the press. These
not appearing for a long time, the agent made enquiry, and found
that it was sent to Michaelis at Halle, to be printed there. The
agent immediately went thither, and found that it was printing with
great alterations, another title, and a guide or key, in which the
work was perverted and turned into ridicule by a Dr. Bahrdt, who
resided in that neighborhood. An action of recovery and damages
was immediately commenced at Leipzig, and after much contest, an
interdict was put on Michaelis's edition, and a proper edition was
ordered immediately from Walther, with securitty that it should
appear before Bahrdt's key. Yet when it was produced at the next
fair, the booksellers had been already supplied with the spurious
edition; and as this was accompanied by the key, it was much more
saleable ware, and completely supplanted the other.
This is surely a strong instance of the machinations by which the
Illuminati have attempted to destroy the Liberty of the Press,
and the power they have to discourage or suppress any thing that
is not agreeable to the taste of the literary junto. It was in
the course of this transaction that Dr. Stark's agent found
people talking in the coffee-houses of Leipzig and Halle of the
advantages of public libraries, and of libraries by subscription,
in every town, where persons could, at a small expence, see what
was passing in the learned world. As he could not but acquiesce
in these points, they who held this language began to talk of a
general Association, which should act in concert over all Germany,
and make a full communication of its numerous literary productions
by forming societies for reading and instruction, which should
be regularly supplied with every publication. Flying sheets and
pamphlets were afterwards put into his hands, stating the great
use of such an Association, and the effect which it would speedily
produce by enlightening the nation. By and by he learned that such
an Association did really exist, and that it was called the GERMAN
UNION, for ROOTING OUT SUPERSTITION AND PREJUDICES, AND ADVANCING
TRUE CHRISTIANITY. On enquiry, however, he found that this was to
be a Secret Society, because it had to combat prejudices which were
supported by the great of this world, and because its aim was to
promote that general information which priests and despots dreaded
above all things. This Association was accessible only through the
reading societies, and oaths of secrecy and fidelity were required.
In short, it appeared to be the old song of the Illuminati.
This discovery was immediately announced to the public, in an
anonymous publication in defence of Dr. Stark. It is supposed to be
his own performance. It discloses a scene of complicated villiany
and folly, in which the Lady in Courland makes a very strange
figure. She appears to be a wild fanatic, deeply engaged in magic
and ghost-raising, and leagued with Nicholai, Gedicke, and Biester,
against Dr. Stark. He is very completely cleared of the facts
alledged against him; and his three male opponents appear void of
all principle and enemies of all religion. Stark however would, in
Britain, be a very singular character, considered as a clergyman.
The frivolous secrets of Masonry have either engrossed his whole
mind, or he has laboured in them as a lucrative trade, by which he
took advantage of the folly of others. The contest between Stark and
the Triumvirate at Berlin engaged the public attention much more
than we should imagine that a thing of so private a nature would do.
But the characters were very notorious; and it turned the attention
of the public to those clandestine attacks which were made in every
quarter on the civil and religious establishments. It was obvious
to every person, that these reading societies had all on a sudden
become very numerous; and the characters of those who patronised
them only increased the suspicions which were now raised.
The first work that speaks expressly of the German Union, is a
very sensible performance "_On the Right of Princes to direct the
Religion of their Subjects_." The next is a curious work, a sort
of narrative _Dialogue on the Characters of Nicholai, Gedicke, and
Biester_. It is chiefly occupied with the contest with Dr. Stark,
but in the 5th part, it treats particularly of the German Union.
About the same time appeared some farther account, in a book called
_Archives of Fanaticism and Illuminatism_. But all these accounts
are very vague and unsatisfactory. The fullest account is to be had
in a work published at Leipzig by Goschen the bookseller. It is
entitled, "_More Notes than Text, or the German Union of XXII, a
new Secret Society for the Good of Mankind_," _Leipzig_ 1789. The
publisher says that it was sent him by an unknown hand, and that he
published it with all speed, on account of the many mischiefs which
this Society, (of which he had before heard several reports,) might
do to the world, and to the trade, if allowed to go on working in
secret. From this work, therefore, we may form a notion of this
redoubtable Society, and judge how far it is practicable to prevent
such secret machinations against the peace and happiness of mankind.
There is another work, "_Further information concerning the German
Union_ (Nahere Beleuchtung der Deutsche Union,) _also showing how,
for a moderate price, one may become a Scotch Free Mason_."
_Frankford and Leipzig_, 1789. The author says that he had all the
papers in his hands; whereas the author of _More Notes than Text_
acknowledges the want of some. But very little additional light is
thrown on the subject by this work, and the first is still the most
instructive, and will chiefly be followed in the account which is
now to be laid before the reader.
The book _More Notes than Text_ contains plans and letters, which
the Twenty-two United Brethren have allowed to be given out, and of
which the greatest part were printed, but were entrusted only to
assured members.
No. I. is the first plan, printed on a single quarto page, and
is addressed, _To all the Friends of Reason, of Truth, and of
Virtue_. It is pretty well written, and states among other things,
that "because a great number of persons are labouring, with
united effort, to bring Reason under the yoke, and to prevent all
instruction, it is therefore necessary that there be a combination
which shall work in opposition to them so that mankind may not sink
anew into irrecoverable barbarism, when Reason and Virtue shall have
been completely subdued, overpowered by the restraints which are put
on our opinions."----"For this noble purpose a company of twenty-two
persons, public instructors, and men in private stations, have
united themselves, according to a plan which they have had under
consideration for more than a year and a half, and which, in their
opinion, contains a method that is fair and irresistible by any
human power, for promoting the enlightening and forming of mankind,
and that will gradually remove all the obstacles which superstition
supported by force has hitherto put in the way."
This address is intended for an enlisting advertisement, and, after
a few insignificant remarks on the Association, a rix-dahler is
required along with the subscription of acquiescence in the plan, as
a compensation for the expences attending this mode of intimation
and consent.
Whoever pays the rix-dahler, and declares his wish to join the
Association, receives in a few days, No. II. which is a form of
the Oath of secrecy, also printed on a single 4to page. Having
subscribed this, and given a full designation of himself, he returns
it agreeably to a certain address; and soon after, he gets No. III.
printed on a 4to sheet. This number contains what is called the
Second Plan, to which all the subsequent plans and circular letters
refer. A copy therefore of this will give us a pretty full and just
notion of the Order, and its mode of declaration. It is intitled,
_The Plan of the Twenty-Two_,
and begins with this declaration: "We have united, in order
to accomplish the aim of the exalted Founder of Christianity,
viz. the enlightening of mankind, and the dethronement of
superstition and fanaticism, by means of a secret fraternization
of all who love the work of God.
"Our first exertion, which has already been very extensive,
consists in this, that, by means of confidential persons, we
allow ourselves to be announced every where as a Society united
for the above-mentioned purpose; and we invite and admit into
brotherhood with ourselves every person who has a sense of the
importance of this matter, and wishes to apply to us and see our
plans.
"We labour first of all to draw into our Association all
good and learned writers. This we imagine will be the easier
obtained, as they must derive an evident advantage from it. Next
to such men, we seek to gain the masters and secretaries of the
Post-offices, in order to facilitate our correspondence.
"Besides these, we receive persons of every condition and
station, excepting princes and their ministers. Their
favourites, however, may be admitted, and may be useful by their
influence in behalf of Truth and Virtue.
"When any person writes to us, we send him an oath, by which
he must abjure all treachery or discovery of the Association,
till circumstances shall make it proper for us to come forward
and show ourselves to the world. When he subscribes the oath,
he receives the plan, and if he finds this to be what satisfies
his mind as a thing good and honourable, he becomes our friend
only in so far as he endeavours to gain over his friends and
acquaintances. Thus we learn who are really our zealous friends,
and our numbers increase in a double proportion.
"This procedure is to continue till Providence shall so far
bless our endeavours, that we acquire an active Brother and
coadjutor in every place of note, where there is any literary
profession; and for this purpose we have a secretary and proper
office in the center of the Association, where every thing is
expedited, and all reports received. When this happy epoch
arrives, we begin our second operation." That is to say,
"We intimate to all the Brotherhood in every quarter, on a
certain day, _that_ THE GERMAN UNION _has now acquired a
consistence_, and we now divide the fraternised part of the
nation into ten or twelve _Provinces_ or _Dioceses_, each
directed by its _Diocesan_ at his office; and these are so
arranged in due subordination, that all business comes into the
UNION-HOUSE as into the center of the whole.
"Agreeably to this manner of proceeding there are two classes
of the Brotherhood, the _Ordinary_ and the _Managing_ Brethren.
The latter alone know the aim of the association, and all the
means for attaining it; and they alone constitute the UNION, the
name, and the connection of which is not intended to be at all
conspicuous in the world.